(Devarim 11:10) "It is not like the land of Egypt": the land of Egypt — the low (land) drinks (rain); the high, does not drink (and water has to be carried to it); Eretz Yisrael — the low and the high drink. The land of Egypt drinks its (own waters [from the Nile]); Eretz Yisrael drinks rainwater.
The land of Egypt drinks and then is sowed; Eretz Yisrael drinks and is sowed; is sowed and drinks. The land of Egypt does not drink every day; Eretz Yisrael drinks every day.
The land of Egypt — If one does not work in it (i.e., in the soil) with mattock and axe and (does not allow) sleep to escape his eyes, he has nothing of it. Not so Eretz Yisrael, but they (its inhabitants) sleep and the L-rd brings down rain for them. An analogy: A king is walking on the road, and, seeing a man of high estate, gives him a servant to serve him. He then sees another man of high estate, (having obviously been) preened and pampered, engaging in (mundane) labor, (all the while), conscious (of the nobility) of his ancestors — at which he says: I decree that you not toil with your own hands, and I will feed you (gratuitously). So, with all the lands, He gives them servants to serve them. Egypt drinks from the Nile; Bavel drinks from the Yuval. Not so Eretz Yisrael, but they (its inhabitants) sleep on their beds, and the Holy One Blessed be He brings down rain for them. To teach that not as the ways of flesh and blood are the ways of the Holy One Blessed be He. (A man of) flesh and blood acquires servants to feed and sustain him. But He who spoke and brought the world into being — He acquires servants for Himself, whom He Himself feeds and sustains.
And once it happened that R. Eliezer and R. Yehoshua and R. Tzaddok were seated at the (wedding) feast of R. Gamliel's son, when R. Gamliel poured a cup (of wine) for R. Elazar, who declined taking it, and for R. Yehoshua, who took it — whereupon R. Elazar said to him: What is this, Yohoshua? We are seated and R. Gamliel stands over us and serves us? R. Yehoshua: Let him serve. Abraham, the greatest man in the world served the ministering angels, (who came to visit him), thinking them to be Arab idolators, and R. Gamliel should not serve us? R. Tzaddok: You have forsaken the honor of the L-rd, and you occupy yourselves with the honor of flesh and blood! He who spoke and brought the world into being causes the winds to blow, and raises vapors and clouds and brings down rains and nurtures growths and sets a table for each and every man — and Gamliel should not serve us?
You say that this (see beginning of #38) is the intent of "It is not like the land of Egypt"? Perhaps it is because the land of Egypt is the "refuse" of all the lands that Scripture contrasts it with Eretz Yisrael. It is, therefore, written (Bereshith 13:10) "like the garden of the L-rd, like the land of Egypt" — like the garden of the L-rd for trees; like the land of Egypt for seeds.
— But perhaps it is being contrasted with its most demeaning feature; it is, therefore, written (Vayikra 18:3) "in which you dwelt" — the place in which you dwelt, of which it is written (Ibid. 47:6) "In the best (part) of the land settle your father, etc." But perhaps it is being contrasted only with the time of its demeaning (i.e., its being smitten with the plagues). It is, therefore, written "from which you went out." When you were there, it was blessed because of you, but not now that you are not upon it.
And thus do you find, that wherever the righteous go, blessing comes in their wake. Israel went down to Gerar — blessing came to Gerar, viz. (Bereshith 26:12) "And Israel sowed in that land, etc." Jacob went down to Lavan — blessing came down in his wake, viz. (Ibid. 30:27) "I have found through divination that the L-rd has blessed me for your sake." Joseph went down to Potifera — blessing came in his wake, viz. (Ibid. 39:5) "and the L-rd blessed the house of the Egyptian for Joseph's sake." Jacob went down to Pharaoh — blessing came down for his sake, viz. (Ibid. 47:10) "And Jacob blessed Pharaoh." In what way did he bless him? In that years of famine were withheld from him. And after the death of Jacob they returned, as it is written (Ibid. 50:21) "And now, do not fear, I (Joseph) will feed you and your little ones," and (Ibid. 45;11) "And I will feed you there." Just as "feeding" there was in the (projected) years of famine, so, the "feeding" here (50:21) was in the years of famine, (the famine having returned with Jacob's death). These are the words of R. Yossi.
R. Shimon b. Yochai says: It is not kiddush Hashem (sanctification of the name of G-d) for the words of the righteous to be in force in their lifetime and to be voided after their death. R. Elazar b. R. Shimon said; I subscribe to the words of R. Yossi rather than to father's words, that it is kiddush Hashem. For so long as the righteous are in the world, blessing is in the world. When the righteous depart from the world, blessing departs from the world. And thus do you find with the ark of G-d, which went down to the house of Oved-edom the Gittite, for the sake of which he was blessed, viz. (II Samuel 6:12) "And King David was told: The L-rd has blessed the house of Oved-edom and all that he has because of the ark of G-d." Now does this not follow a fortiori, viz.: If Oved-edom was blessed because of the ark, which was made neither for gain nor loss, but only for the fragments of the tablets within it, how much more so (is one blessed in the merit of) the righteous, for whose sake the world was created!
Our forefathers came to Eretz Yisrael — blessing came in their wake, viz. (Devarim 6:11) "And (you will find) houses full of all good that you did not fill, and hewn cisterns, which you did not hew, etc." R. Shimon b. Yochai says: If it is written "houses full," "hewn cisterns," why need it be written "which you did not fill," "which you did not plant"? (To indicate) that it is not you who filled or hewed or planted, but your merit. And thus do you find that all the forty years that Israel was in the desert, the men of Eretz Yisrael built houses, and dug holes, pits, and caves, and planted all kinds of fruit trees, so that when our forefathers came to Eretz Yisrael they would find it full of blessing. But because this blessing came to them (the inhabitants), I might think that they would eat and be sated; it is, therefore, written (Ibid.) "and you (Israel) shall eat and be sated." You will eat and be sated, and they will keep themselves, their sons, and their wives and daughters (from eating them) so that our forefathers come to the land and find everything full of blessing. This is as we have said (Ibid. 11:10) "from which you went forth" — When you were there, it was blessed for your sakes, not as things are now, there being no blessing in it, as when you were there.
You say that this is the intent of the verse. But perhaps it is to liken this coming (i.e., your coming to Egypt) to that coming (i.e., your coming to Eretz Yisrael) — Just as the first was optional (and not mandatory), so, the second! It is, therefore, written "to inherit it." You are coming to inherit it. The difference between the first and the second — the coming to Egypt is optional; the coming to Eretz Yisrael is mandatory. In coming to Egypt, they did not count shemitoth and yovloth; in coming to Eretz Yisrael, they did. The land of Egypt, whether or not they did the will of the L-rd — here is the land of Egypt for you! Not so the land of Canaan (Eretz Yisrael). If you do the will of the L-rd, here is the land of Canaan for you. If not, you will be exiled from it. As it is written (Ibid. 7:12) "And it shall be, if you hearken … then the L-rd will keep for you His oath," and (Vayikra 18:28) "So that the land not vomit you out by your making it unclean."
(דברים יא י) לֹא כְאֶרֶץ מִצְרַיִם הִיא, אֶרֶץ מִצְרַיִם שׁוֹתָה מִן הַנָּמוּךְ וְאֶרֶץ יִשְׂרָאֵל שׁוֹתָה מִן הַגָּבוֹהַּ. אֶרֶץ מִצְרַיִם: נָמוּךְ שׁוֹתֶה, גָּבוֹהַּ אֵין שׁוֹתֶה; אֶרֶץ יִשְׂרָאֵל: נָמוּךְ וְגָבוֹהַּ שׁוֹתֶה. אֶרֶץ מִצְרַיִם: נָמוּךְ שׁוֹתֶה וְאַחַר כָּךְ גָּבוֹהַּ; אֶרֶץ יִשְׂרָאֵל: שׁוֹתֶה נָמוּךְ וְגָבוֹהַּ כְּאַחַת.
(Devarim 11:10) "It is not like the land of Egypt": the land of Egypt — the low (land) drinks (rain); the high, does not drink (and water has to be carried to it); Eretz Yisrael — the low and the high drink. The land of Egypt drinks its (own waters [from the Nile]); Eretz Yisrael drinks rainwater.
אֶרֶץ מִצְרַיִם: גָּלוּי שׁוֹתֶה, שֶׁאֵינוֹ גָלוּי אֵינוֹ שׁוֹתֶה; אֶרֶץ יִשְׂרָאֵל: גָּלוּי וְשֶׁאֵינוֹ גָלוּי שׁוֹתֶה.
The land of Egypt — what is revealed drinks; what is concealed does not drink. Eretz Yisrael — both the revealed and the concealed drink.
אֶרֶץ מִצְרַיִם: שׁוֹתָה וְאַחַר כָּךְ נִזְרַעַת; אֶרֶץ יִשְׂרָאֵל שׁוֹתָה וְנִזְרַעַת, נִזְרַעַת וְשׁוֹתָה, שׁוֹתָה בְּכָל יוֹם וְנִזְרַעַת בְּכָל יוֹם.
The land of Egypt drinks and then is sowed; Eretz Yisrael drinks and is sowed; is sowed and drinks. The land of Egypt does not drink every day; Eretz Yisrael drinks every day.
אֶרֶץ מִצְרַיִם: אִם אַתָּה עָמֵל בָּהּ בְּפֶסֶל וּבְקַרְדּוֹם וְנוֹתֵן שְׁנַת עֵינְךָ עָלֶיהָ, וְאִם לָאו – אֵין בְּכָךְ כְּלוּם. אֲבָל אֶרֶץ יִשְׂרָאֵל אֵינָהּ כֵן, אֶלָּא הֵם יְשֵׁנִים עַל מִטּוֹתֵיהֶם וְהַמָּקוֹם מוֹרִיד לָהֶם גְּשָׁמִים. מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה בֶּן טוֹבִים אֶחָד וּמָסַר לוֹ עֶבֶד אֶחָד לְשַׁמְּשׁוֹ, שׁוּב רָאָה בֶּן טוֹבִים אַחֵר מְעֻדָּן וּמְפֻנָּק וְעָסוּק בִּפְעֻלָּה וּמַכִּירוֹ וְאֶת אֲבוֹתָיו, אָמַר: גְּזֵרָה שֶׁאֲנִי עוֹשֶׂה בְּיָדִי וּמַאֲכִילוֹ! כָּךְ כָּל הָאֲרָצוֹת נִתְּנוּ לָהֶן שַׁמָּשִׁים לְשַׁמְּשָׁן: מִצְרַיִם שׁוֹתָה מִן הַנִּילוּס, בָּבֶל שׁוֹתָה מִן הַנְּהָרוֹת, אֲבָל אֶרֶץ יִשְׂרָאֵל אֵינָהּ כֵן, אֶלָּא הֵם יְשֵׁנִים עַל מִטּוֹתֵיהֶם וְהַמָּקוֹם מוֹרִיד לָהֶם גְּשָׁמִים. וּלְלַמֶּדְךָ שֶׁלֹּא כְּדַרְכֵי בָּשָׂר וָדָם דַּרְכֵי מָקוֹם: בָּשָׂר וָדָם קוֹנֶה לוֹ עֲבָדִים שֶׁהֵם זָנִים וּמְפַרְנְסִים אוֹתוֹ, אֲבָל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם קוֹנֶה לוֹ עֲבָדִים שֶׁיְּהֵא הוּא זָן וּמְפַרְנְסָם!
The land of Egypt — If one does not work in it (i.e., in the soil) with mattock and axe and (does not allow) sleep to escape his eyes, he has nothing of it. Not so Eretz Yisrael, but they (its inhabitants) sleep and the L-rd brings down rain for them. An analogy: A king is walking on the road, and, seeing a man of high estate, gives him a servant to serve him. He then sees another man of high estate, (having obviously been) preened and pampered, engaging in (mundane) labor, (all the while), conscious (of the nobility) of his ancestors — at which he says: I decree that you not toil with your own hands, and I will feed you (gratuitously). So, with all the lands, He gives them servants to serve them. Egypt drinks from the Nile; Bavel drinks from the Yuval. Not so Eretz Yisrael, but they (its inhabitants) sleep on their beds, and the Holy One Blessed be He brings down rain for them. To teach that not as the ways of flesh and blood are the ways of the Holy One Blessed be He. (A man of) flesh and blood acquires servants to feed and sustain him. But He who spoke and brought the world into being — He acquires servants for Himself, whom He Himself feeds and sustains.
וּכְבָר הָיוּ רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק מְסֻבִּים בְּבֵית מִשְׁתֵּה בְּנוֹ שֶׁל רַבָּן גַּמְלִיאֵל. מָזַג רַבָּן גַּמְלִיאֵל אֶת הַכּוֹס לְרַבִּי אֱלִיעֶזֶר וְלֹא רָצָה לִטְּלוֹ; נְטָלוֹ רַבִּי יְהוֹשֻׁעַ. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: מַה זֶּה יְהוֹשֻׁעַ? בְּדִין שֶׁאָנוּ מְסֻבִּים וְגַמְלִיאֵל בְּרַבִּי עוֹמֵד וּמְשַׁמְּשֵׁנוּ? אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: הַנַּח לוֹ וִישַׁמֵּשׁ! אַבְרָהָם גְּדוֹל הָעוֹלָם שִׁמֵּשׁ מַלְאֲכֵי שָׁרֵת, וּכְסָבוּר שֶׁהֵם עַרְבִיִּים עוֹבְדֵי עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (בראשית יח ב): ״וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים״. וַהֲלֹא דְבָרִים קַל וָחֹמֶר: וּמָה אַבְרָהָם גְּדוֹל הָעוֹלָם שִׁמֵּשׁ מַלְאֲכֵי שָׁרֵת, וּכְסָבוּר שֶׁהֵם עַרְבִיִּים עוֹבְדֵי עֲבוֹדָה זָרָה, גַּמְלִיאֵל בְּרַבִּי לֹא יְשַׁמְּשֵׁנוּ? אָמַר לָהֶם רַבִּי צָדוֹק: הִנַּחְתֶּם כְּבוֹד מָקוֹם וְאַתֶּם עֲסוּקִים בִּכְבוֹד בָּשָׂר וָדָם? אִם מִי שֶׁאָמַר וְהָיָה הָעוֹלָם מֵשִׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמוֹרִיד גְּשָׁמִים וּמְגַדֵּל צְמָחִים וְעוֹרֵךְ שֻׁלְחָן לְכָל אֶחָד וְאֶחָד, גַּמְלִיאֵל בְּרַבִּי לֹא יְשַׁמְּשֵׁנוּ?
And once it happened that R. Eliezer and R. Yehoshua and R. Tzaddok were seated at the (wedding) feast of R. Gamliel's son, when R. Gamliel poured a cup (of wine) for R. Elazar, who declined taking it, and for R. Yehoshua, who took it — whereupon R. Elazar said to him: What is this, Yohoshua? We are seated and R. Gamliel stands over us and serves us? R. Yehoshua: Let him serve. Abraham, the greatest man in the world served the ministering angels, (who came to visit him), thinking them to be Arab idolators, and R. Gamliel should not serve us? R. Tzaddok: You have forsaken the honor of the L-rd, and you occupy yourselves with the honor of flesh and blood! He who spoke and brought the world into being causes the winds to blow, and raises vapors and clouds and brings down rains and nurtures growths and sets a table for each and every man — and Gamliel should not serve us?
אַתָּה אוֹמֵר לְכָךְ בָּא הַכָּתוּב, אוֹ לְפִי שֶׁאֶרֶץ מִצְרַיִם פְּסוֹלֶת כָּל הָאֲרָצוֹת הִקִּישָׁהּ הַכָּתוּב לְאֶרֶץ יִשְׂרָאֵל? תַּלְמוּד לוֹמַר (בראשית יג י): ״כְּגַן ה׳ כְּאֶרֶץ מִצְרַיִם״, ״כְּגַן ה׳״ – בָּאִילָנוֹת, ״כְּאֶרֶץ מִצְרַיִם״ – בַּזְּרָעִים!
You say that this (see beginning of #38) is the intent of "It is not like the land of Egypt"? Perhaps it is because the land of Egypt is the "refuse" of all the lands that Scripture contrasts it with Eretz Yisrael. It is, therefore, written (Bereshith 13:10) "like the garden of the L-rd, like the land of Egypt" — like the garden of the L-rd for trees; like the land of Egypt for seeds.
אוֹ אֵינוֹ מַקִּישָׁהּ אֶלָּא לַמְגֻנֶּה שֶׁבָּהּ? תַּלְמוּד לוֹמַר (ויקרא יח ג): ״אֲשֶׁר יְשַׁבְתֶּם בָּהּ״, מָקוֹם שֶׁיְּשַׁבְתֶּם בּוֹ, שֶׁנֶּאֱמַר (בראשית מז ו): ״בְּמֵיטַב הָאָרֶץ״! אוֹ אֵינוֹ מַקִּישָׁהּ אֶלָּא לִשְׁעַת גְּנוּתָהּ? תַּלְמוּד לוֹמַר: אֲשֶׁר יְצָאתֶם מִשָּׁם, כְּשֶׁהֱיִיתֶם שָׁם הָיְתָה מִתְבָּרֶכֶת בִּשְׁבִילְכֶם, וְלֹא עַכְשָׁיו, שֶׁאֵין בְּרָכָה עָלֶיהָ כְּדֶרֶךְ שֶׁהֱיִיתֶם אַתֶּם שָׁם.
— But perhaps it is being contrasted with its most demeaning feature; it is, therefore, written (Vayikra 18:3) "in which you dwelt" — the place in which you dwelt, of which it is written (Ibid. 47:6) "In the best (part) of the land settle your father, etc." But perhaps it is being contrasted only with the time of its demeaning (i.e., its being smitten with the plagues). It is, therefore, written "from which you went out." When you were there, it was blessed because of you, but not now that you are not upon it.
וְכֵן אַתָּה מוֹצֵא בְּכָל מָקוֹם שֶׁהַצַּדִּיקִים הוֹלְכִים – בְּרָכָה בָאת לְרַגְלָם. יִצְחָק יָרַד לִגְרָר – בְּרָכָה בָאת לְרַגְלָיו, שֶׁנֶּאֱמַר (בראשית כו יב): ״וַיִּזְרַע יִצְחָק״. יָרַד יַעֲקֹב אֵצֶל לָבָן – בְּרָכָה בָאת לְרַגְלָיו, שֶׁנֶּאֱמַר (בראשית ל כז): ״נִחַשְׁתִּי וַיְבָרְכֵנִי ה׳ בִּגְלָלֶךָ״. יָרַד יוֹסֵף אֵצֶל פּוֹטִיפַר – בְּרָכָה בָאת לְרַגְלָיו, שֶׁנֶּאֱמַר (בראשית לט ה): ״וַיְבָרֶךְ ה׳ אֶת בֵּית הַמִּצְרִי בִּגְלַל יוֹסֵף״. יָרַד יַעֲקֹב אֵצֶל פַּרְעֹה – בְּרָכָה בָאת לְרַגְלָיו, שֶׁנֶּאֱמַר (בראשית מז י): ״וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה״. בַּמֶּה בֵּרְכוֹ? שֶׁנִּמְנְעוּ מִמֶּנּוּ שְׁנֵי רָעָב, שֶׁנֶּאֱמַר (בראשית נ כא) ״וְעַתָּה אַל תִּירָאוּ אָנֹכִי אֲכַלְכֵּל אֶתְכֶם״, מַה כִּלְכּוּל הָאָמוּר לְהַלָּן בִּשְׁנֵי רְעָבוֹן הַכָּתוּב מְדַבֵּר, אַף כִּלְכּוּל הָאָמוּר כָּאן בִּשְׁנֵי רְעָבוֹן הַכָּתוּב מְדַבֵּר!
And thus do you find, that wherever the righteous go, blessing comes in their wake. Israel went down to Gerar — blessing came to Gerar, viz. (Bereshith 26:12) "And Israel sowed in that land, etc." Jacob went down to Lavan — blessing came down in his wake, viz. (Ibid. 30:27) "I have found through divination that the L-rd has blessed me for your sake." Joseph went down to Potifera — blessing came in his wake, viz. (Ibid. 39:5) "and the L-rd blessed the house of the Egyptian for Joseph's sake." Jacob went down to Pharaoh — blessing came down for his sake, viz. (Ibid. 47:10) "And Jacob blessed Pharaoh." In what way did he bless him? In that years of famine were withheld from him. And after the death of Jacob they returned, as it is written (Ibid. 50:21) "And now, do not fear, I (Joseph) will feed you and your little ones," and (Ibid. 45;11) "And I will feed you there." Just as "feeding" there was in the (projected) years of famine, so, the "feeding" here (50:21) was in the years of famine, (the famine having returned with Jacob's death). These are the words of R. Yossi.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אֵין זֶה קִדּוּשׁ הַשֵּׁם, שֶׁדִּבְרֵי צַדִּיקִים קַיָּמִים בְּחַיֵּיהֶם וּבְטֵלִים לְאַחַר מִיתָתָם! אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: רוֹאֶה אֲנִי אֶת דִּבְרֵי רַבִּי יוֹסֵי מִדִּבְרֵי אַבָּה, שֶׁזֶּה הוּא קִדּוּשׁ הַשֵּׁם, שֶׁכָּל זְמַן שֶׁהַצַּדִּיקִים בָּעוֹלָם בְּרָכָה בָּעוֹלָם, נִסְתַּלְּקוּ צַדִּיקִים מִן הָעוֹלָם – נִסְתַּלְּקָה בְּרָכָה מִן הָעוֹלָם. וְכֵן אַתָּה מוֹצֵא בַּאֲרוֹן הָאֱלֹהִים שֶׁיָּרַד לְבֵית עוֹבֵד אֱדוֹם הַגִּתִּי, וְנִתְבָּרֵךְ בִּשְׁבִילוֹ, שֶׁנֶּאֱמַר (שמואל ב ו יב): ״וַיֻּגַּד לַמֶּלֶךְ דָּוִד לֵאמֹר בֵּרַךְ ה׳ אֶת בֵּית עֹבֵד אֱדֹם וְאֶת כָּל אֲשֶׁר לוֹ בַּעֲבוּר אֲרוֹן הָאֱלֹהִים״, וַהֲלֹא דְּבָרִים קַל וָחֹמֶר, וּמָה אָרוֹן שֶׁלֹּא נַעֲשָׂה לֹא לְשָׂכָר וְלֹא לְהֶפְסֵד אֶלָּא לְשִׁבְרֵי לוּחוֹת שֶׁבּוֹ – נִתְבָּרֵךְ בִּשְׁבִילוֹ, קַל וָחֹמֶר לַצַּדִּיקִים שֶׁבַּעֲבוּרָם נִבְרָא הָעוֹלָם.
R. Shimon b. Yochai says: It is not kiddush Hashem (sanctification of the name of G-d) for the words of the righteous to be in force in their lifetime and to be voided after their death. R. Elazar b. R. Shimon said; I subscribe to the words of R. Yossi rather than to father's words, that it is kiddush Hashem. For so long as the righteous are in the world, blessing is in the world. When the righteous depart from the world, blessing departs from the world. And thus do you find with the ark of G-d, which went down to the house of Oved-edom the Gittite, for the sake of which he was blessed, viz. (II Samuel 6:12) "And King David was told: The L-rd has blessed the house of Oved-edom and all that he has because of the ark of G-d." Now does this not follow a fortiori, viz.: If Oved-edom was blessed because of the ark, which was made neither for gain nor loss, but only for the fragments of the tablets within it, how much more so (is one blessed in the merit of) the righteous, for whose sake the world was created!
אֲבוֹתֵינוּ בָּאוּ לָאָרֶץ – בָּאת בְּרָכָה לְרַגְלָם, שֶׁנֶּאֱמַר (דברים ו יא): ״וּבָתִּים מְלֵאִים כָּל טוּב אֲשֶׁר לֹא מִלֵּאתָ וּבֹרוֹת חֲצוּבִים אֲשֶׁר לֹא חָצַבְתָּ״. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: וַהֲלֹא בְּיָדוּעַ שֶׁלֹּא מִלֵּאתָ, שֶׁעַכְשָׁו בָּאתָ לָאָרֶץ, ״וּבֹרוֹת חֲצוּבִים אֲשֶׁר לֹא חָצַבְתָּ״, וַהֲלֹא בְּיָדוּעַ שֶׁלֹּא חָצַבְתָּ, שֶׁעַכְשָׁו בָּאתָ לָאָרֶץ, (דברים ו יא) ״כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא נָטָעְתָּ״, וַהֲלֹא בְּיָדוּעַ שֶׁלֹּא נָטַעְתָּ, שֶׁעַכְשָׁו בָּאתָ לָאָרֶץ, מַה תַּלְמוּד לוֹמַר ״מִלֵּאתָ״, ״חָצַבְתָּ״, ״נָטַעְתָּ״? – זְכוּתְךָ הִיא שֶׁגָּרְמָה! וְכֵן אַתָּה מוֹצֵא שֶׁכָּל אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר, הָיוּ אַנְשֵׁי הָאָרֶץ בּוֹנִים בָּתִּים וְחוֹפְרִים בּוֹרוֹת שִׁיחִים וּמְעָרוֹת, נוֹטְעִים שָׂדוֹת וּכְרָמִים וְכָל עֵץ מַאֲכָל, כְּדֵי שֶׁיָּבוֹאוּ אֲבוֹתֵינוּ לָאָרֶץ וְיִמְצְאוּ אוֹתָהּ מְלֵאָה בְּרָכָה. אוֹ לְפִי שֶׁבְּרָכָה זוֹ עֲלֵיהֶם יָכוֹל יְהוּ אוֹכְלִים וּשְׂבֵעִים? תַּלְמוּד לוֹמַר (דברים ו יא): ״וְאָכַלְתָּ וְשָׂבָעְתָּ״, אַתָּה אוֹכֵל וְשׂוֹבֵעַ, וְהֵם מוֹנְעִים מִנְּשֵׁיהֶם מִבְּנֵיהֶם וּמִבְּנוֹתֵיהֶם, כְּדֵי שֶׁיָּבוֹאוּ אֲבוֹתֵינוּ לָאָרֶץ וְיִמְצְאוּ אוֹתָהּ מְלֵאָה בְּרָכָה. זוֹ הִיא שֶׁאָמַרְנוּ אֲשֶׁר יְצָאתֶם מִשָּׁם: כְּשֶׁהֱיִיתֶם שָׁם הָיְתָה מִתְבָּרֶכֶת בִּשְׁבִילְכֶם, וְלֹא עַכְשָׁו שֶׁאֵין בְּרָכָה עָלֶיהָ כְּדֶרֶךְ שֶׁהֱיִיתֶם אַתֶּם שָׁם.
Our forefathers came to Eretz Yisrael — blessing came in their wake, viz. (Devarim 6:11) "And (you will find) houses full of all good that you did not fill, and hewn cisterns, which you did not hew, etc." R. Shimon b. Yochai says: If it is written "houses full," "hewn cisterns," why need it be written "which you did not fill," "which you did not plant"? (To indicate) that it is not you who filled or hewed or planted, but your merit. And thus do you find that all the forty years that Israel was in the desert, the men of Eretz Yisrael built houses, and dug holes, pits, and caves, and planted all kinds of fruit trees, so that when our forefathers came to Eretz Yisrael they would find it full of blessing. But because this blessing came to them (the inhabitants), I might think that they would eat and be sated; it is, therefore, written (Ibid.) "and you (Israel) shall eat and be sated." You will eat and be sated, and they will keep themselves, their sons, and their wives and daughters (from eating them) so that our forefathers come to the land and find everything full of blessing. This is as we have said (Ibid. 11:10) "from which you went forth" — When you were there, it was blessed for your sakes, not as things are now, there being no blessing in it, as when you were there.
אַתָּה אוֹמֵר: לְכָךְ בָּא הַכָּתוּב, אוֹ לְהַקִּישׁ בִּיאָתָהּ שֶׁל זוֹ לְבִיאָתָהּ שֶׁל זוֹ? אֶרֶץ מִצְרַיִם הֱיִיתֶם עָלֶיהָ מִנְיַן שָׁנִים שְׁמִטִּים וְיוֹבְלוֹת, יָכוֹל אַף בְּאֶרֶץ כְּנַעַן כֵּן? תַּלְמוּד לוֹמַר: לְרִשְׁתָּהּ, לְרִשְׁתָּהּ אַתֶּם בָּאִים, לֹא לִהְיוֹת עָלֶיהָ מִנְיַן שָׁנִים שְׁמִטִּים וְיוֹבְלוֹת. אֶלָּא הֶפְרֵשׁ בֵּין בִּיאָתָהּ שֶׁל זוֹ לְבִיאָתָהּ שֶׁל זוֹ: בִּיאַת אֶרֶץ מִצְרַיִם רְשׁוּת, בִּיאַת אֶרֶץ יִשְׂרָאֵל חוֹבָה; אֶרֶץ מִצְרַיִם, בֵּין שֶׁעוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם וּבֵין שֶׁאֵין עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם – הֲרֵי לָכֶם אֶרֶץ מִצְרַיִם, אֶרֶץ יִשְׂרָאֵל אֵינוֹ כֵן, אִם אַתֶּם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם – הֲרֵי לָכֶם אֶרֶץ כְּנַעַן, וְאִם לָאו – הֲרֵי אַתֶּם גּוֹלִים מֵעָלֶיהָ. וְכֵן הוּא אוֹמֵר (ויקרא יח כח): ״וְלֹא תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אוֹתָהּ״.
You say that this is the intent of the verse. But perhaps it is to liken this coming (i.e., your coming to Egypt) to that coming (i.e., your coming to Eretz Yisrael) — Just as the first was optional (and not mandatory), so, the second! It is, therefore, written "to inherit it." You are coming to inherit it. The difference between the first and the second — the coming to Egypt is optional; the coming to Eretz Yisrael is mandatory. In coming to Egypt, they did not count shemitoth and yovloth; in coming to Eretz Yisrael, they did. The land of Egypt, whether or not they did the will of the L-rd — here is the land of Egypt for you! Not so the land of Canaan (Eretz Yisrael). If you do the will of the L-rd, here is the land of Canaan for you. If not, you will be exiled from it. As it is written (Ibid. 7:12) "And it shall be, if you hearken … then the L-rd will keep for you His oath," and (Vayikra 18:28) "So that the land not vomit you out by your making it unclean."